Author: Calleen Hough

The Christ of God

Jesus’ birth and crucifixion was the culmination of thousands of years of God’s involvement in securing mankind’s redemption and was the climax of his Abrahamic Covenant. Beginning in the Garden of Eden, God communicated his plan of salvation by referring to a man that would come into the world and would eventually become known as the Christ of God (Luke 23:35). The LORD told the serpent that had deceived Adam and Eve, “Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:14-15). The offspring of the woman that God was referring to is identified in Isaiah 7:14 as the son of a virgin who would be named “Immanuel,” or “God is with us” (Isaiah 8:10). This Christ of God is linked to Abraham in Genesis 12:1-3, where God’s covenant with Abraham was initially communicated to him. It states:

Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”

This promise to Abraham is one of the most significant passages in the entire Bible. It points ultimately to the redemption of the whole world. Abraham’s family became a divinely appointed channel through which blessing would come to all men. This promise was formalized in a covenant (Genesis 15:17-21) and was repeated four additional times: twice to Abraham (Genesis 17:6-8; 22:16-18), once to Isaac (Genesis 26:3, 4), and once to Jacob (Genesis 28:13, 14). This promise is emphasized in the New Testament in Acts 3:25, Romans 4:13, Galatians 3:8, 29 (where it is called “the gospel’), and Ephesians 2:12. Its importance to the Gentiles is evident, for it is clearly stated that Gentiles who were ‘separated from’ and ‘strangers to the covenant of promise’ have been brought to it by the blood of Christ (Galatians 3:8; Ephesians 2:12, 13)” (note on Genesis 12:1-3).

The connection between Jesus and the Christ of God was not evident to most people, including Jesus’ twelve disciples. When Jesus asked his disciples, “Who do people say that the Son of Man is?’ His disciples responded, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets” (Matthew 16:13-14). After Jesus asked them directly, “who do you say that I am?,” Peter was the only one who spoke up, and answered Jesus, “You are the Christ, the Son of the living God” (Matthew 16:16). It appears that Jesus didn’t want anyone to know that he was the Christ of God. After commending Peter for having this divine revelation (Matthew 16:17), Matthew tells us, “Then he strictly charged the disciples to tell no one that he was the Christ” (Matthew 16:20).

One of the connections that Jesus made between himself and the Christ of God was in a conversation he had with a ruler of the Jews who was named Nicodemus. Nicodemus came to Jesus at night so that he could ask him some questions about what he had been teaching everyone. After Jesus told Nicodemus that he must be born again, Nicodemus asked, “How can a man be born when he is old?” (John 3:4). Jesus went on to explain about the spiritual birth that takes place when a person accepts Christ as his Savior (John 3:5-8). Jesus concluded his conversation with Nicodemus by stating, “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life” (John 3:14-15). The Israelites experience with the bronze serpent in the wilderness is recorded in Numbers 21:4-9. It states:

From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom. And the people became impatient on the way. And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.” Then the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord, that he take away the serpents from us.” So Moses prayed for the people. And the Lord said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.

The Israelites looking at the fiery serpent that was set on the pole was an act of faith. There was nothing about the fiery serpent in and of itself that was able to offset the effects of the people having been bitten. The key point was people believing that looking at the bronze serpent would keep them from dying. The Hebrew word that is translated live in Numbers 21:9, chayay (khaw-yahˊ-ee) is used in Genesis 3:22 to describe eternal life. “It is used in reference to life which is the result of seeing God (Exodus 33:20; Deuteronomy 5:24[21]) or looking at the bronze serpent (Numbers 21:8, 9)” (H2425) and is identical in form and meaning to the verb châyâh (H2421), which is used in Psalm 119 to say that God’s word preserves life (Psalm 119:25, 37, 40, 88).

A false prophet by the name of Balaam made reference to the Christ of God in one of his oracles. Balaam began by stating, “The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, the oracle of him who hears the words of God, and knows the knowledge of the Most High, who sees the wisdom of the Almighty, falling down with his eyes uncovered: I see him, but not now; I behold him, but not near; a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab and break down all the sons of Sheth” (Numbers 24:15-17).

After Philip was called to follow Jesus, he found Nathanael and told him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph” (John 1:45). Nathanael wasn’t convinced that Jesus was the Christ of God. He asked Philip, “Can anything good come out of Nazareth?” (John 1:46). From a human standpoint, nothing about Jesus seemed remarkable. It wasn’t obvious to everyone that Jesus was the Savior of the World. He looked like an ordinary person, and yet, Philip said to Nathanael, “Come and see” (John 1:46). John tells us, “Jesus saw Nathanael coming toward him and said to him, ‘Behold an Israelite indeed, in whom there is not deceit!’ Nathanael said to him, ‘How do you know me?’ Jesus answered him, ‘Before Philip called you, when you were under the fig tree, I saw you.’ Nathanael answered him, ‘Rabbi, you are the Son of God! You are the King of Israel!’ Jesus answered him, ‘Because I said to you, “I saw you under the fig tree,” do you believe? You will see greater things than these.’ And he said to him, ‘Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man’” (John 1:47-51). It wasn’t how Jesus appeared to Nathanael that made it clear to him Jesus was the Christ of God, but how and what Jesus said to Nathanael that convinced him who he was.

Luke tells us, when Jesus was crucified, “the people stood by, watching, but the rulers scoffed at him, saying, ‘He saved others; let him save himself, if he is the Christ of God’” (Luke 23:35). The people standing by and watching Jesus die is foretold of the Christ of God in Psalm 22:7, 17. These verses state, “All who see me mock me; they make mouths at me; they wag their heads…I can count all my bones—they stare and gloat over me.” The rulers accusation, “He saved others; let him save himself, if he is the Christ of God” was addressed by Jesus in the Garden of Gethsemane. Jesus asked his disciples, “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?” (Matthew 26:53, 54).

Jesus knew that in order for him to save the world, he had to die. Just before he was arrested Jesus had prayed, saying, “My Father, if it be possible, let this cup pass from me, nevertheless, not as I will, but as you will” (Matthew 26:39). Jesus’ prayer request was not about changing God’s decision to save the world through the death of his only Son. After Abraham’s son Isaac was born, God instructed him, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering” (Genesis 22:2). As Abraham and Isaac were walking toward Mount Moriah, Isaac asked his father, “Behold, the fire and the wood, but where is the lamb for a burnt offering?” (Genesis 22:7). Abraham responded to Isaac’s question by stating, “God will provide for himself the lamb for the burnt offering, my son” (Genesis 22:8). The angel of the LORD intervened in Abraham’s situation just as he was about to slaughter Isaac (Genesis 22:12). Abraham proved that his faith in God was genuine, for he believed that God could bring Isaac back to life if need be (Hebrews 11:17-19). God’s provision of a ram as a substitute showed that he did not want human sacrifices. The only human sacrifice approved by God was that of his Son, the sinless Lamb of God (John 1:29).

Jesus’ prayer in the Garden of Gethsemane, “if it be possible, let this cup pass from me” (Matthew 26:39) was about the human aspect of what he was going to do as the Christ of God. Jesus willingly gave up his life, although he did reveal that it was obedience to his Father rather than his own human nature that caused him to do it. When he and disciples were discussing the difficulty of a rich person being saved (Matthew 19:23-24), Jesus was asked the question, “Who then can be saved?” (Matthew 19:25). Jesus’ response was, “With man this is impossible, but with God all things are possible” (Matthew 19:26). As a man, it was impossible for Jesus to die for the sins of the world, it wasn’t in his human nature to willingly give up his life so that others could be saved. It was only because he had his Father’s divine nature, that Jesus was able to execute God’s plan of salvation and fulfill all the Scriptures about the Christ of God (Matthew 26:54). After his resurrection, Jesus spoke with two men who were traveling on the road to Emmaus. These two men told Jesus about all the things that had just happened in Jerusalem and yet, they weren’t able to figure out what it all meant. Jesus said to them, “’O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the prophets, he interpreted to them in all the Scriptures the things concerning him” (Luke 24:25-27).

Jesus told the two men who were traveling on the road to Emmaus the story of the Christ of God, speaking to them in the first person. It was like one person telling another his life story. Luke tells us after they drew near to their destination, Jesus acted as if he were going farther (Luke 24:28), but the men convinced Jesus to stay with them. While they were eating dinner, Jesus “took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight. They said to each other, ‘Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?’” (Luke 24:29-32). Later, Jesus appeared to his disciples, and said to them:

“These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” (Luke 24:44-49)

Jesus opened the minds of his disciples so that they could understand the Scriptures. The disciples weren’t able to understand the things that Jesus was saying about the Christ of God through their normal human cognition. The Greek word that is translated opened their minds, nous (nooce), refers to the intellect or mind in the sense of divine or human thought, feeling, or will (G3563). The Greek word that is translated understand, suniemi (soon-eeˊ-ay-mee) means “to put together, i.e. (mentally) to comprehend” (G4920), which means that our ability to comprehend Scripture is divinely controlled. When Peter identified Jesus as “the Christ, the Son of the living God,” Jesus told him, “Blessed are you Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven” (Matthew 16:17). Basically, what Jesus was saying was that it is impossible for us wrap our minds around the fact that he is the Christ of God. The only way we can comprehend this spiritual truth is through divine revelation.

The power of darkness

Jesus framed his betrayal and arrest in the garden of Gethsemane as the exercising of authority. Jesus asked the chief priests and officers of the temple and elders who had come out against him, “Have you come out against a robber with swords and clubs?” (Luke 22:52). The religious leaders were treating Jesus like a dangerous criminal, but he said to them, “When I was with you day after day in the temple, you did not lay hands on me” (Luke 22:53). The chief priests and officers of the temple and elders wanted to put Jesus to death, but they feared the people (Luke 22:2). Jesus had become well-known among the Jewish people and his miracles were recognized as signs of his divine power (Luke 23:8). Jesus acknowledged the religious leaders authority when he said, “But this is your hour and the power of darkness” (Luke 22:53). The phrase your hour indicates that the authority of the chief priests and officers of the temple and elders was temporary and it had been given to them from the power of darkness. It says in Paul’s letter to the Colossians that God delivers believers from the domain of darkness and transfers them “to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13-14). The Greek word that is translated domain, Exousia (ex-oo-seeˊ-ah) is also translated power in Luke 22:53. Exusia refers to “the power of doing something, ability, faculty…with the meaning of strength, force, efficiency” (G1849). Exusia also refers to the power of doing something or not doing something in the sense of “license, liberty, free choice.” Acts 26:18 associates the power of darkness with Satan. Jesus told Paul when he was on the road to Damascus, “I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those to which I will appear to you, delivering you from your people and from the Gentiles—to whom I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:16-18).

Jesus said that our eyes must be opened in order for us to turn from darkness to light and from the power of Satan to God (Acts 26:18). From this we can assume that the chief priests and officers of the temple and elders were not aware that they were acting under the authority of Satan and had come out against Jesus because they actually believed he was breaking God’s law. Luke tells us that “Satan entered into Judas” and then, he went away and conferred with the chief priests and officers how he might betray Jesus to them (Luke 22:3-4). Satan and the demons who follow him (Luke 8:32) have the ability to enter into people and take control of their bodies and minds (Mark 9:22; Matthew 16:23). In these kinds of situations, the power of darkness is in complete control of a person’s thoughts and actions. Jesus told Peter, “’Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.’ Peter said to him, Lord, I am ready to go with you both to prison and to death. Jesus said, ‘I tell you, Peter, the rooster will not crow this day, until you deny three times that you know me’” (Luke 22:31-34).

It says in Genesis 1:1-2, “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.” The initial state of the earth when it was created was darkness. Speaking through the prophet Isaiah, God told his people, “I form light and create darkness, I make well-being and create calamity, I am the LORD, who does all things” (Isaiah 45:7). The Hebrew word that is translated calamity, ra’ (rah) means “bad or (as a noun) evil…This word combines together in one the wicked deed and its consequences. It generally indicates the rough exterior of wrong-doing as a breach of harmony, and as breaking up of what is good and desirable in man and in society. While the prominent characteristic of the godly is lovingkindness (H2617), one of the most marked features of the ungodly man is that his course is an injury both to himself and to everyone around him” (H7451). After God created the heavens and the earth, we are told in Genesis 1:3, “And God said, ‘Let there be light,’ and there was light. And God saw that the light was good. And God separated the light from the darkness. The fact that darkness preceded light, suggests that it is was the combination of light and darkness that produced a good result.

The Apostle Paul viewed the interaction between light and darkness from a human perspective to be a struggle that he described as a type of spiritual warfare. Paul said in his letter to the Ephesians:

Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints. (Ephesians 6:10-18)

Paul said that believers need to be able to stand against the schemes of the devil (Ephesians 6:11). Standing against the schemes of the devil means that we do not let him trick us into believing a lie. Paul identified six pieces of spiritual armor that enable believers to stand firm when the power of darkness confronts them: the belt of truth, the breastplate of righteousness, the shoes of the gospel, the shield of faith, the helmet of salvation, and the sword of the spirit (Ephesians 6:14-17).

Jesus’ conversation with a man named Nicodemus led to a clarification of what it means to be born again. Jesus told Nicodemus, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). Jesus went on to say, “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil” (John 3:16-19). Jesus later told his disciples, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12). The Greek word that is translated light in this verse is phos (foce), which means “to shine or make manifest” (G5457). Jesus was speaking of himself as “the great Teacher and Savior of the world who brought life and immortality to light in His gospel,” but also, figuratively of “moral and spiritual light and knowledge which enlightens the mind, soul or conscience; including also the idea of moral goodness, purity and holiness, and of consequent reward and happiness.”

Jesus said “people loved darkness rather than light because their works were evil” (John 3:19). Typically, we don’t want our sins to be revealed to others because of the shame and guilt we will feel as a result of the truth being made known to them. Paul explained in his second letter to the Corinthians that preaching the gospel is like shining a flashlight into the darkness of people’s consciences, but sometimes people don’t see anything because “the god of this world has blinded the minds of unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4). Paul went on to compare the gospel with the light that shined out of darkness when God first commanded, “Let there be light” (Genesis 1:3). Paul said, “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus sake. For God who said, ‘Let light shine out of darkness,’ has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:5-6).

The scribes and Pharisees tried to convince Jesus’ followers that he was casting out demons by using the power of darkness against Satan’s own kingdom (Matthew 12:24; Mark 3:22). Christ answered the accusation that his power to cast out demons came from Beelzebub, the prince of demons be asking the question, “How can Satan case out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand .but is coming to an end. But no one can enter a strong man’s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house” (Mark 3:23-27). With this statement, Jesus was making it clear that light and darkness do not come from the same source and that one has to overcome the other in order to prevail. Jesus encouraged his followers to overcome the power of darkness so that others could draw closer to God. Jesus said, “No one after lighting a lamp puts it in a cellar or under a basket, but on a stand, so that those who enter may see the light. Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light, but when it is bad, your body is full of darkness. Therefore be careful lest the light in you be darkness. If then your whole body is full of light, having no part dark, it will be wholly bright, as when a lamp with its rays gives you light” (Luke 11:33-36).

A delayed result

The Jews understood that God’s plan of salvation involved a Messiah who was expected to establish God’s kingdom on earth, but they misinterpreted the circumstances of their Savior’s arrival and how God intended to redeem his chosen people. Isaiah 42 talks about the LORD’s chosen servant and the work that he would do while he was alive on earth. Isaiah 42:1-9 is “the first of four ‘servant songs’ in Isaiah (see also Isaiah 49:1-7; 50:4-11; 52:13-53:12; some would add 61:1-3, although the term ‘servant’ does not appear there)…The servant is clearly said to be an individual (Isaiah 52:13, 15; 53:11). The servant’s sinless character, resurrection, and work (Isaiah 42:3, 4; 49:5; 53:4-6, 11) go infinitely beyond man’s capabilities. These passages can only refer to Christ. The New Testament explicitly identifies the servant as Jesus (Matthew 12:17-21; Luke 2:32; Acts 13:47; 26:23), especially in relation to Isaiah 52:13-53:11 (cf. Matthew 8:17; Luke 22:37; Philippians 2:9; Hebrew 9:28; 1 Peter 2:23-25). Near the end of his ministry, Jesus’ disciples continued to express their ignorance about what was going to happen next, and so, Jesus spent a considerable amount of time leading up to his crucifixion explaining the course of events that would result in the future glory of Israel that is described in Isaiah 60 and the LORD’s day of vengeance that is described in Isaiah 63.

Jesus led into his discussion of the events surrounding the end of the age by foretelling the destruction of the temple in Jerusalem. Luke tells us “And while some were speaking of the temple how it was adorned with noble stones and offerings, he said, ‘As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down’” (Luke 21:5-6). One of the deficiencies of human intelligence is that we view life as a continuum that we are able to control. We think that we can change the course of our lives or keep it in a steady state if we want to and don’t understand that God’s sovereignty allows him to do whatever he wants to at any particular point in time (Matthew 10:29). At the time of Jesus’ triumphal entry into Jerusalem, he wept over the city because he knew what was going to happen to it. Jesus told the people, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side, and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation” (Luke 19:42-44).

Jesus referred to his life on earth as a visitation. In the Old Testament of the Bible, visitation is linked to punishment and God’s judgement of the world. It says of the wicked in Isaiah 26:14, and 21, “They are dead, they will not live; they are shades, they will not arise; to that end you have visited them with destruction and wiped out all remembrance of them…For behold, the LORD is coming out from his place to punish the inhabitants of the earth for their iniquity; and the earth will disclose the blood shed on it, and will no more cover its slain.” A visit implies something that is temporary, a person comes for a visit and then, goes away. Jesus told his followers that he was going away, but that he would return for them later (John 14:3). Jesus said, “I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you…You heard me say to you, I am going away, and I will come to you. If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I. And now I have told you before it takes place, so that when it does take place you may believe” (John 14:18-19, 28-29).

Jesus warned his disciples that there was going to be a delayed result following his death, burial, and resurrection. Rather than his kingdom on earth being manifested immediately, there was going to be a period of time where Jesus would be with his Father in heaven, preparing a home for his future bride (John 14:2; Revelation 21:2), and believers would continue to live on earth. When his disciples asked him how long they would have to wait for his return, Jesus told them, “See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once” (Luke 21:8-9). Jesus indicated there would be an end to life on earth as we currently know it, but that certain things needed to take place before that could happen. Jesus later explained that the things that had been written about him in the Scriptures had to be fulfilled, “For what is written about me has its fulfillment” (Luke 23:37). The Greek word that is translated fulfillment, telos (telˊ-os) is properly translated as “the point aimed at as a limit, i.e. (by implication) the conclusion of an act or state (termination [literal, figurative or indefinite], result [immediate, ultimate or prophetic], purpose)” (G5056).

One of the things Jesus identified that had to be fulfilled was the preaching of the gospel. Jesus said, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (Matthew 24:14). Paul explained in his first letter to the Corinthians that the end is when Jesus delivers the kingdom of God to the Father and, that this takes place after Jesus has destroyed every rule and every authority and power. Paul wrote:

But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. (1 Corinthians 15:20-28)

Paul said that Christ must “reign until he has put all his enemies under his feet” (1 Corinthians 15:25). This indicates that Jesus is already reigning over God’s kingdom in heaven, but according to Revelation 20:4, there will be a time in the future when Jesus reigns over God’s kingdom on earth. John stated, “Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God, and those who had not worshipped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years.”

Jesus foretold of wars and persecution that would take place prior to the great tribulation. Jesus told his disciples, “You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. You will be hated by all for my name’s sake. But not a hair of your head will perish. By your endurance you will gain your lives” (Luke 21:16-19). Jesus went on to say, “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance to fulfill all that is written” (Luke 21:20-22). Jesus said the fulfillment of all that is written will continue into the great tribulation and said of the Jews, “They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled” (Luke 21:24). In this instance, the word fulfilled is translated from the Greek word pleroo (play-roˊ-o), which is spoken “in the passive, of time, to be fulfilled, completed, ended” (G4137). Jesus referred to the end of the times of the Gentiles in his explanation of the parable of the weeds (Matthew 13:24-30). Jesus said, “The one who sows the good seed is the Son of Man. The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sowed them is the devil. The harvest is the end of the age and the reapers are angels. Just as the weeds are gathered and burned with fire, so will it be at the end of the age. The Son of Man will send his angels and they will gather out of his kingdom all causes of sin and all law-breakers, and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear” (Matthew 13:37-43).

Jesus ended his discussion of the delayed result of his death, burial, and resurrection by identifying the visible signs of his second coming. Jesus said, “And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world” (Luke 21:25-26). Jesus pointed to natural phenomenon that would cause distress and said there would be perplexity because of the unusual behavior displayed by God’s creation. Jesus said “the powers of the heavens will be shaken” (Luke 21:26), meaning that the natural order of the world will be disrupted. Jesus concluded by stating, “And then they will see the Son of Man coming in a cloud with power and great glory” (Luke 21:27). The Apostle Peter thought that Jesus’ trial before Caiaphas the high priest would result in the end of his ministry (Matthew 26:58), but Jesus knew there would be a delayed result that no one expected. In his revelation which God gave him to show to his servants the things that must soon take place, John reiterated Jesus’ prophecy about his return. John said, “To him who loves us and has freed us from our sins by his blood and made us a kingdom of priests to his God and Father, to him be glory and dominion forever and ever. Amen. Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.

God’s Vineyard

Jesus used metaphors to help his disciples understand his spiritual qualities and also to grasp the meaning of parables that would otherwise be confusing to them. One of the central themes of Jesus’ teaching was bearing fruit. So that his disciples could understand how the process of bearing spiritual fruit worked, Jesus used the metaphor of a vine and branches to explain it. Jesus said, “Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:4-5). Jesus went on to say, “If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. If you abide in me and my words abide in you, ask whatever you wish, and it will be done for you. By this my Father is glorified, that you bear much fruit and so prove to be my disciples” (John 15:6-8). Jesus’ use of the word abide was intended to convey the idea of remaining in or with someone, “i.e. to be and remain united with him, one with him in heart, mind, and will” (G3306).

Jesus’ parable of the wicked tenants focused on the broken relationship between God and the people of Israel. In this parable, the owner of a vineyard leased his land to tenants who were expected to give him the fruit that the vineyard produced in exchange for being allowed to live on his property. Jesus told the people listening to him:

“A man planted a vineyard and let it out to tenants and went into another country for a long while. When the time came, he sent a servant to the tenants, so that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. And he sent another servant. But they also beat and treated him shamefully, and sent him away empty-handed. And he sent yet a third. This one also they wounded and cast out. Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’ But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours.’ And they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them? He will come and destroy those tenants and give the vineyard to others.” 

The servants that Jesus referred to who came to get some of the fruit of the vineyard were the prophets of the Old Testament. In his final rebuke of the scribes and Pharisees, Jesus blamed these religious leaders for the deaths of God’s servants. Jesus said:

“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ Thus you witness against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers. You serpents, you brood of vipers, how are you to escape being sentenced to hell? Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah,whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation.”

“O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you desolate. For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.’” (Matthew 23:29-39)

Jesus’ remark about Jerusalem being the city that kills the prophets and stones those who are sent to it seems to suggest that the wicked tenants in Jesus’ parable were residents of Jerusalem. Rather than pointing an accusatory finger at all of Israel, Jesus singled out Jerusalem in his prophetic messages about the end times. Jesus warned his disciples, “But when you see Jerusalem surrounded by armies, then know that its desolation has come near” (Luke 21:20).

Jesus concluded his parable of the wicked tenants with a citation from Psalm 118. Luke tells us that after Jesus told the people that the owner of the vineyard would come and destroy the tenants, “They said, ‘Surely not!’ But he looked directly at them and said, ‘What then is this that is written:

            “‘The stone that the builders rejected
                has become the cornerstone’?

Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him”’” (Luke 20:16-18). The book of Daniel, which was written during the southern kingdom of Judah’s exile in Babylon, contains a dream that was interpreted by Daniel for King Nebuchadnezzar. In his dream, Nebuchadnezzar saw a vision that dealt with four world empires. Daniel told Nebuchadnezzar, “You saw, O king, and behold, a great image. This image, mighty and of exceeding brightness, stood before you, and its appearance was frightening. The head of this image was of fine gold, its chest and arms of silver, its middle and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay. As you looked, a stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them to pieces. Then, the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors, and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth” (Daniel 2:31-35).

Jesus’ conquest of the four world empires and restoration of God’s vineyard is outlined in the book of Revelation. We’re told in Revelation 21:1 that a new heaven and a new earth will replace the first heaven and the first earth. John went on to say, “And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold the dwelling place of God is with man. He will dwell with them, and they will be his people’” (Revelation 21:2-3). The reference to Jerusalem being prepared as a bride adorned for her husband is related to the marriage supper of the Lamb that is described in Revelation 19:6-8. It says about the bride in Revelation 19:8, “’it was granted her to clothe herself with fine linen, bright and pure’—for the fine linen is the righteous deeds of the saints.” The term saints is spoken of those who are purified and sanctified by the influences of the Spirit. “This is assumed of all who profess the Christian name” (G40). In his parable of the wicked tenants, Jesus said the owner of the vineyard would “come and destroy those tenants and give the vineyard to others” (Luke 20:15-16). According to John’s Revelation, Christians are the others that will be given God’s vineyard and will dwell with him throughout eternity in the New Jerusalem.

Zacchaeus’ encounter with God

The Gospel according to Luke includes many details about Jesus’ life that are not included in the other two synoptic gospels, the books that were written by Matthew and Mark. The level of detail that Luke went into about the things that Jesus did help us to link things together and to get a clearer picture of what kind of person Jesus was from a human perspective. One of the events that Luke recorded was an encounter Jesus had with a man named Zacchaeus. Luke tells us that Zacchaeus was a chief tax collector and was rich. Leading up to his story about Zacchaeus, Luke shared other information that was relevant to our understanding of what Jesus was doing when he looked up at Zacchaeus sitting in a sycamore tree and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today” (Luke 19:5).

Luke’s rendition of Jesus’ parable of the persistent widow concluded with Jesus asking the question, “Nevertheless, when the Son of Man comes, will he find faith on the earth?” (Luke 18:8). We don’t know whether Jesus was referring to his first coming or his second coming, but we do know that Jesus found very little faith during his three-year ministry on earth and will likely find even less faith when he comes a second time to interact with fallen humanity. Jesus’ question is an indicator that he was looking for faith when he was here before, and will be looking for it again, when he returns to establish his kingdom on earth. That’s why the situations where Jesus found faith are highlighted in the gospels, and Luke went to even greater lengths to help us see and understand what faith looked like in Jesus’ encounters with the people around him.

Luke stated in his introduction to the parable of the Pharisee and the Tax Collector, that Jesus told this parable “to some who trusted that they were righteous, and treated others with contempt” (Luke 18:9). In this parable, the tax collector is depicted as “standing far off” and Jesus said he “beat his breast, saying, ‘God, be merciful to me, a sinner!’” (Luke 18:13). The tax collector recognized that he was a sinner and knew that he needed God’s mercy. Jesus concluded the parable of the Pharisee and the Tax Collector with the statement, “I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:14). The Greek word that is translated justified, dikaioo (dik-ah-yoˊ-o) is “spoken especially of the justification bestowed by God on men through Christ, in which he is said to regard and treat them as righteous, i.e. to absolve from the consequences of sin and admit to the enjoyment of the divine favor” (G1344). It says of justification in Romans 4:4-8:

Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:

“Blessed are those whose lawless deeds are forgiven,
    and whose sins are covered;
blessed is the man against whom the Lord will not count his sin.”

Paul went on to explain that being justified by faith means that we have access to God’s grace and are saved from the wrath of God, including the wrath of God that will be poured out on all of  mankind during the Great Tribulation (Romans 5:1-11). Paul concluded his discussion of justification with the famous verses of Romans 8:26-30. Paul told the Roman believers, “ Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, becausethe Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.”

The tax collector who beat his breast and cried out, “God, be merciful to me a sinner!” (Luke 18:13) openly displayed the kind of repentance that is necessary for justification to take place and also, mirrored the intercession of the Holy Spirit described by Paul as “groanings too deep for words” (Romans 8:26). Luke contrasted this example of genuine belief with that of infants who were being brought to Jesus so that he could bless them (Luke 18:15). The Greek term that Luke used to refer to the children who were being brought to Jesus, brephos (brefˊ-os) is “spoken of a child yet unborn, a fetus (Luke 1:41, 44); usually an infant, babe, suckling (Luke 2:12, 16; 18:15; Acts 7:19; 2 Timothy 3:15). Used metaphorically of those who have just embraced the Christian religion (1 Peter 2:2 [cf. 1 Corinthians 3:2; Hebrews 5:12, 13])” (G1025). Luke tells us, “But Jesus called them to him, saying, ‘Let the children come to me, and do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it’” (Luke 18:16-17).

Luke tells us that when Jesus encountered Zacchaeus, he was sitting in a sycamore tree. Luke said Zacchaeus, “was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass by” (Luke 19:2-4). The phrase small in stature refers to Zacchaeus’ “maturity (in years or size)” (G2244). Luke identified Zacchaeus as a man, but he may have just been a male individual who was no longer considered to be a child because he was employed by the Roman government as a tax collector and owned his own residence. Zacchaeus may have been as young as 16 or 17 years old, perhaps the same age as the majority of Jesus’ twelve disciples. The fact that Zacchaeus climbed a tree in order to see Jesus tells that he was either still young enough to do the things that a child would or Zacchaeus was childlike in his approach to overcoming the obstacle of not being able to see Jesus when he passed by.

Luke provided yet another contrast in the stories he shared leading up to Jesus’ encounter with Zacchaeus in the context of a rich ruler who wanted to go to heaven. The rich ruler asked Jesus, “What must I do to inherit eternal life?” (Luke 18:18) suggesting that he was interested in becoming a member of God’s family. The rich ruler told Jesus that he had kept all of God’s commandments from his youth (Luke 18:21), but when the rich ruler heard that he would have to sell all of his possessions and distribute his wealth to the poor in order to enter the kingdom of heaven, “he became very sad, for he was extremely rich” (Luke 18:22). Jesus then, told his disciples, “’How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.’ Those who heard it said, ‘Then who can be saved?’ But he said, ‘What is impossible with man is possible with God’” (Luke 18:24-27). The Greek word that is translated impossible, adunatos (ad-ooˊ-nat-os) is the negative form of the word dunatos (doo-nat-osˊ) which is translated possible, indicating that this couldn’t happen. Jesus was telling his disciples that it was not possible for a rich person to enter the kingdom of God. That’s why they responded, “Then who can be saved?” (Luke 18:26).

Luke’s description of Zacchaeus as a man who was both “a chief tax collector” and “rich” (Luke 19:1) was essentially setting the scene for a miraculous transformation to take place. Luke tells us that after he came down from the sycamore tree, “Zacchaeus stood and said to the Lord, ‘Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.’ (Luke 19:8). Zacchaeus volunteered to do what Jesus told the rich ruler he needed to in order to enter the kingdom of God (Luke 18:22-24). The difference between Zacchaeus and the rich ruler was that Zacchaeus knew who Jesus was and realized that he was having a face to face encounter with God. When Jesus said, “Zacchaeus, hurry and come down, for I must stay at your house today” (Luke 19:5), his words had a big impact on Zacchaeus because they were filled with love and compassion. Everyone likely shunned Zacchaeus because he was helping the Roman government oppress the people of Israel. Luke identified Zacchaeus as a chief tax collector, meaning that he was a person of influence and authority with regard to collecting Roman taxes and had become rich as a result of it. Surprisingly, Jesus’ response to Zacchaeus wasn’t harsh or critical. Jesus said, “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost” (Luke 19:9-10). In the Christian sense, salvation or soteria in the Greek, “is deliverance from sin and its spiritual consequences and admission to eternal life with blessedness in the kingdom of Christ” (G4991). Zacchaeus was a sinner, what Jesus described as a person who was lost, but Zacchaeus had an obvious change of heart. Zacchaeus’ encounter with Jesus caused him to repent of his sin and to seek a new way of life. We aren’t told what happened to Zacchaeus after he was saved, but we know that his encounter with God resulted in him doing the impossible, entering into God’s kingdom.

An internal kingdom

Jesus told his followers parables about the kingdom of God so that they would be convinced of its existence, even though there was no physical evidence to verify that it was real. When he was asked by the Pharisees when the kingdom of God would come, Jesus answered them, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or “There!’ for behold the kingdom of God is in the midst of you” (Luke 17:20-21). The Greek word that is translated in the midst, entos (en-tosˊ) means “inside” (G1787). One of the primary parables that Jesus used to explain the internal workings of God’s kingdom was the parable of the sower. Jesus said, “A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. And some fell on the rock, and as it grew up, it withered away, because it had no moisture. And some fell among thorns, and the thorns grew up with it and choked it. And some fell into good soil and grew and yielded a hundredfold” (Luke 8:5-8). When Jesus’ disciples asked him what the parable meant, Jesus told them, “To you has been given to know the secrets of the kingdom of God, but for others they are in parables, so that seeing they may not see, and hearing they may not understand. Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so they may not believe and be saved” (Luke 8:10-12).

Jesus identified the seed in his parable of the sower as the word of God and said that its intended location was people’s hearts, where it would enable them to believe and be saved. From this we can conclude that the kingdom of God being inside us has to do with God ruling and reigning over people’s hearts. The heart is “the seat and center of circulation, and therefore human life” In the New Testament of the Bible, the term heart is used only figuratively: “As the seat of desires, feelings, affections, passions, impulses, i.e. the heart or mind” (G2588). Jesus described the things that come out of our hearts as fruit and said, “Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit” (Matthew 13:33). Paul talked about circumcision of the heart in his letter to the Romans and said, “For no one is a Jew who is merely one outwardly, not is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter” (Romans 2:28-29). Paul went on to explain that circumcision was a seal of righteousness that was first received by Abraham as a sign of his faith in God. Paul said, “The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who walk in the footsteps of the faith that our father Abraham had before he was circumcised” (Romans 4:11-12).

Walking in the footsteps of faith means that we are responding to the promptings of the Holy Spirit. Grace is defined as “the divine influence upon the heart, and its reflection in the life” (G5485). Paul indicated in his letter to the Galatians that the fruit of the Spirit, which the reflection in the life of the divine influence upon the heart, is the result of believers crucifying their flesh with its passions and desires. Paul said:

But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

If we live by the Spirit, let us also keep in step with the Spirit. Let us not become conceited, provoking one another, envying one another.

Paul contrasted the works of the flesh with the fruit of the Spirit so that it would be clear to us what God’s kingdom on earth should look like. The fruit of the Spirit is not something that can be seen, but it is a physical manifestation of what is taking place in our hearts and therefore, evidence of the existence of God’s kingdom inside of us. When the divine influence upon the heart is reflected in the life of believers, it is obvious because it is very different from what we typically see in the world around us.

The closer we get to the time of Jesus Christ’s return, the more difficult it will be to see any evidence of God’s divine influence upon people’s hearts. Jesus said, “Just as it was in the days of Noah, so will it be in the days of the Son of Man. They were eating and drinking and marrying and being given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all—so will it be on the day when the Son of Man is revealed” (Luke 17:26-30). Christ’s sudden appearing from heaven will be an unexpected shock to most people. Jesus said, “For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day” (Luke 17:24). Jesus’ return will be like a bolt of lightning that jolts everyone into a keen awareness of the immediate danger. As noted in the parable of the ten virgins (Matthew 25:1-13), there will be no time for believers to refresh their supply of the anointing of the Holy Spirit when the announcement of Christ’s arrival goes out.

We are told in the book of Revelation that the internal kingdom of God will eventually become an external kingdom that will encompass both heaven and earth (Revelation 12:10). The resurrection of the dead is a key element in the transition from an internal kingdom to an external kingdom that is ruled by Jesus Christ. Paul said, “But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For God has put all things in subjection under his feet” (1 Corinthians 15:20-27). The end that Paul was speaking of, when Christ delivers the kingdom to God the Father, is not an ending in the sense that there is nothing afterwards. The Greek word telos (telˊ-os) refers to “the conclusion of an act or state.” It is “a noun meaning an end, a term, a termination, completion. Particularly only in respect to time” (G5056). Paul went on to explain, “For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: ‘Death is swallowed up in victory’” (1 Corinthians 15:53-54).

Immortality is the opposite of death, the extinction of life (G110). In order for us to be able to participate in the eternal kingdom of God, Paul said our perishable body must put on the imperishable, and our mortal body must put on immortality (1 Corinthians 15:53). Paul used similar language in his letter to the Ephesians where he instructed believers to “put off your old self which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness God in true righteousness and holiness” (Ephesians 4:22-24). The Greek word that is translated corrupt, phtheiro (fthiˊ-ro) means to corrupt in the sense of “to make depraved” (G5351), in other words, to be in a state of moral depravity, exhibiting perversion as shown by a capacity for extreme and wanton physical cruelty. Paul said believers need to put off their old selves (heart desires) because they belong to our former manner of life and are corrupt through deceitful desires (Ephesians 4:22). The only way this can be done is “to be renewed in the spirit of your minds” (Ephesians 4:23). The Greek word that is translated renewed, ananeoo (an-an-neh-oˊ) means “to renovate, i.e. reform” (G365). The internal workings of believers’ hearts have to undergo a transformative change, going from a corrupted way of thinking to a godly way of thinking and behaving.

Jesus warned his disciples to not be concerned about their physical possessions when they become aware of his imminent return. Jesus said, “’On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. Remember Lot’s wife. Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it. I tell you, in that night there will be two in one bed. One will be taken and the other left. There will be two women grinding together. One will be taken and the other left.’ And they said to him, ‘Where, Lord?’ He said to them, ‘Where the corpse is, there the vultures will gather’” (Luke 17:31-37). The disciples’ question, “Where, Lord?” had to do with their misunderstanding of the internal nature of God’s present kingdom. Jesus’ disciples did not believe that the kingdom of God could exist on earth unless it was in a physical form. Jesus’ response was a reference to the apostate church that will be present on the earth at his second coming. At that time, the physical churches that most people think are filled will born again Christians will actually be filled with unbelievers. There will be no evidence of divine influence upon those people’s hearts. The body of Christ will be perceived to be a corpse that has been overtaken by satanic influence, as evidenced by the corrupt behavior of all its members. The actual body of Christ, true believers, will still be present on the earth when Christ returns, they are the ones that will be taken, raptured in that night (Luke 17:34-35; 1 Thessalonians 4:14-5:11).

God’s economy

Jesus used the parable of the dishonest manager to teach his disciples a lesson about God’s spiritual economy. Jesus began his parable with the statement, “There was a rich man who had a manager” (Luke 16:1). The rich man in this parable represented God who owns and has at his disposal all of the things that he has created, including us. Jesus said that the rich man had a manager. The Greek word that is translated manager, oikonomos (oy-kon-omˊ-os) refers to an overseer and by extension a fiscal agent (treasurer). Oikonomos is sometimes used figuratively to refer to “a preacher (of the gospel)” (G3623). The Apostle Paul said in his first letter to the Corinthians, “This is how one should regard us, as servants of Christ and stewards (oikonomos) of the mysteries of God. Moreover, it is required of stewards that they be found faithful” (1 Corinthians 4:1-2). In the parable of the dishonest manager, the manager was accused of being unfaithful to his master. “This wickedness or unrighteousness is seen more particularly in the neglect of the true God and His laws and in an adherence to the world or to idolatry” (G93). This seems to suggest that the dishonest manager was misrepresenting or perhaps, misinterpreting the Mosaic Law to make it fit with the customs of his day.

Jesus told his disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions” (Luke 16:1). In the parable of the prodigal son, Jesus also talked about the prodigal son squandering or wasting his property in reckless living (Luke 15:13). The wasting of possessions from God’s perspective likely has something to do with the promotion of immoral behavior. We see in the parable of the dishonest manager that the people were accumulating large debts, to the extent that they were probably unable to pay them back. Jesus said of the rich man and his manager:

And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measuresof oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measuresof wheat.’ He said to him, ‘Take your bill, and write eighty.’ (Luke 16:2-7).

The dishonest manager’s decision to cancel portions of the debt that was owed to his master was intended to earn him favor with his master’s debtors. Rather than getting angry, the rich man actually commended the dishonest manager for his shrewd behavior. Jesus told his disciples:

The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. (Luke 16-8-9)

Jesus’ reference to the eternal dwellings makes it clear that he intended the rich man’s debtors to represent sinners that had been saved. Jesus identified sin as a debt that is owned to God in the Lord’s prayer, where he instructed his disciples to pray, “forgive us our debts, as we have forgiven our debtors” (Matthew 6:12). Paul elaborated on this in his letter to the Colossians. Paul said, ‘And you, who were dead in your trespasses and the uncircumcision of your flesh, God has made alive together with him, having forgiven us all our trespasses, by cancelling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross” (Colossians 2:13-14).

The dishonest manager’s shrewdness had to do with his understanding of the impact associated with cancelling a person’s debt. Jesus questioned one of the Pharisees who invited him to eat at his house about this. Jesus said, “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he cancelled the debt of both. Now which of them will love him more?” (Luke 7:41-43). The Pharisee struggled to answer Jesus’ question because he didn’t want to admit that our love for others is often dependent on what they do that benefits us. The Pharisee answered, “’The one, I suppose for whom he cancelled the larger debt.’ And he said to him, ‘You have judged rightly’” (Luke 7:43). Jesus went on to illustrate his point by calling attention to a woman who was a known sinner that had anointed his feet with an expensive perfume. Jesus asked the Pharisee, “’Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins which are many, are forgiven—for she loved much. But he who is forgiven little, loves little’” (Luke 7:44-47).

Jesus concluded his parable of the dishonest manager by pointing out that God’s economy and the world’s economy are based on different types of currencies. Jesus said:

“One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? And if you have not been faithful in that which is another’s, who will give you that which is your own? No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”

Jesus compared love and devotion to hating and despising someone in order to show his disciples the difference between serving God who is able to forgive a person’s sin and serving money which resulted in the dishonest manager cancelling his master’s monetary debt. In God’s economy, forgiveness of sin results in the gain of something more precious, what Jesus described as true riches, a person’s love and devotion. Whereas, in the world’s economy, the forgiveness of debt results in a monetary loss and can lead to negative consequences.

It says in Luke 16:14, “The Pharisees, who were lovers of money, heard all these things, and they ridiculed him.” The Pharisees mocked Jesus because their hearts were hardened toward God and were what Jesus referred to as hypocrites (Matthew 23:13). The Greek word hupokrites (hoop-ok-ree-taceˊ) means “an actor under an assumed character (stage-player), i.e. (figurative) a dissembler (‘hypocrite’)” (G5273). Jesus said to the Pharisees who ridiculed him, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God” (Luke 16:15). Justification is “spoken especially of the justification bestowed by God on men through Christ, in which he is said to regard and treat them as righteous, i.e. to absolve from the consequences of sin and admit to the enjoyment of the divine favor (Romans 3:26, 30; 4:5; 8:30, 33; Galatians 3:8)” (G1344). When Jesus said that the Pharisees justified themselves, he meant that they were presenting themselves to others as if they had no sin. The Pharisees did not consider themselves to be sinners like everyone else.

After Jesus rebuked the Pharisees, he made the statement, “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery” (Luke 16:18). Adultery was one of the ten things that God forbade the Israelites to do after they were delivered from slavery in Egypt (Exodus 20:1-17). Jesus likely made reference to this commandment because it was familiar to everyone and was probably being practiced on a regular basis at the time of his ministry in Israel. Matthew tells us, on one occasion, the Pharisees came up to Jesus and asked him, “Is it lawful to divorce one’s wife for any cause?” (Matthew 19:3). When Jesus argued that a man and woman became one flesh when they were married, “So they are no longer two but one flesh. What therefore God has joined together, let not man separate” (Matthew 19:5-6). The Pharisees responded, “Why then did Moses command one to give a certificate of divorce and to send her away?” (Matthew 19:7). Jesus then explained to the Pharisees, “Because of the hardness of your heart, Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you: whoever divorces his wife, except for sexual immorality, and marries another, commits adultery” (Matthew 19:8-9).

The Pharisees understood that adultery was a sin that, unless forgiven by God, would cause a person to be excluded from God’s kingdom in heaven. Because they were telling people that it was alright for them to divorce for any cause, as long as they gave their spouse a certificate of divorce, the Pharisees were causing the Israelites to commit sins. God’s people were accumulating moral debt toward God that they had no way of repaying. After he told the story of the rich man and Lazarus (Luke 16:19-31), Jesus turned to his disciples, and said, “Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven time in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him” (Luke 17:1-4). In God’s economy, repentance is the means that has been established for us to relieve ourselves of the moral debt that we are accumulating toward God on a daily basis. When a person repents, it means that he thinks differently about what he has done (G3340). God wants us to think about things from his perspective. The only way that we are able to think like God is by exercising our faith. After Jesus told his disciples that they must forgive their brothers, even if they sinned against them seven time in a day, “The apostles said to the Lord, ‘Increase our faith!’” (Luke 8:5).

Lost and Found

Jesus used the concepts of being lost and found to describe the spiritual regeneration that takes place when a person is born again. Jesus said in his parable of the lost sheep:

“What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. (Luke 15:4-7)

Jesus made it clear in this parable that a person who is lost cannot be expected to find himself. Someone had to go after the sheep that was lost (Luke 15:4). Jesus identified the owner of the sheep as the person responsible for the sheep’s well-being, and indicated that the owner had to leave the other ninety-nine sheep in the open country in order to go after the one that was lost.

Matthew’s rendition of the parable of the lost sheep focused on the owner’s motive for leaving his other ninety-nine sheep in order to save the one that was lost. Matthew concluded with Jesus’ statement, “So it is not the will of my Father who is in heaven that one of these little ones should perish” (Matthew 18:14). The fact that God is not willing for even one person to perish and was willing to send his Son into the world to save the lost is evident in John 3:16-17 where it says, “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.” Jesus indicated that God’s plan of salvation was directed at the entire world. The Greek word that is translated world, kosmos (kosˊ-mos) refers to “The earth, this lower world as the abode of man: The then-known world and particularly the people who lived in it” (G2889). Peter clarified God’s intention of saving everyone and explained why the process of salvation seems to be taking so long to us compared to God’s perspective of things when he said, “But do not overlook this one fact beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:8-9).

Jesus continued his discussion of those who are lost and found in his parable of the lost coin. Jesus asked:

“Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.” (Luke 15:8-10)

Jesus’ emphasis of the joy in heaven over one sinner who repents was meant to encourage his listeners who thought that admitting their guilt would result in God punishing them. Jesus made it clear that God’s goal for people was to experience spiritual regeneration so that they could celebrate their triumph over sin.

Jesus’ parable of the prodigal son brought the concepts of being lost and found down to a level that everyone could relate to. The idea of being lost is not about extinction, “but ruin, loss, not of being, but of well-being” (G622). Jesus said:

“There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.”

“But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.”’ And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.” (Luke 15:11-24)

In the parable of the prodigal son, the father did not search for his lost son, and yet he concluded, “Your brother was dead, and is alive; he was lost, and is found” (Luke 15:32). We are told in Luke 15:17 that the lost son, “came to himself.” The Greek word erchomai (erˊ-khom-ahee), which is translated came, implies motion to or toward any person or place” (G2064). Since there was no external movement, it seems that the coming to himself that took place was internal, perhaps having to do with an inward turning of the lost son’s heart.

Luke 15:17-19 records the internal dialog that took place in the prodigal son’s heart when he decided to go back and ask his father for help. It says of the lost son, “But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.”’” The lost son acknowledged his sin and guilt before God, the initial step of repentance that is required for a person to be saved. Rather than rejecting his son or punishing him for his irreverent behavior, the father of the lost son called for a celebration. He told his servants, “Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost and is found” (Luke 15:22-24). The lost son’s father said that he was alive again. The Greek word anazao (an-ad-zahˊ-o) means “to live again, to revive” (G326). When the prodigal son came to himself and made his decision to return to his father, he said, “I will arise and go to my father…And he arose” (Luke 15:18, 20). The Greek word that is translated arise and arose, anistemi (an-isˊ-tay-mee) was used by Jesus when he spoke of his resurrection, saying, “that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise” (Luke 24:7). Jesus intended the lost son’s action of rising to his feet, or perhaps standing up again after having wallowed in the mud with the pigs, to represent a type of resurrection in which he was regenerated and given eternal life. Jesus wanted his listeners to understand that when a person goes from lost to found, he is experiencing a life transforming event.

Matthew’s account of the parable of the lost sheep includes an introductory statement by Jesus that identifies his purpose for coming into this world. Matthew 18:10-14 states:

“Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost.

“What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

Jesus used the phrase go astray to describe how someone becomes lost. The Greek word planao (plan-ahˊ-o) is derived from the feminine form of the word planos (planˊ-os), which means “roving (as a tramp), i.e. (by implication) an imposter or misleader” (G4108).

Jesus specified which sheep he was looking for when he said, “I was sent only to the lost sheep of the household of Israel” (Matthew 15:24). Jesus’ disciples initially thought that this meant only the household of Israel could be saved, but in the book of Acts we read about Peter’s discovery that salvation was intended for everyone (Acts 10:9-33). It says in Acts 10:34-35, “So Peter opened his mouth and said, ‘Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.” Peter went on to say, “And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name” (Acts 10:42-43). Peter said that Jesus was appointed to be judge of the living and the dead, those who are in a state of being lost or have been found and received salvation. This is a reference to the final judgment that Paul talked about in his second letter to Timothy (2 Timothy 4:6-8). Paul said of himself that he had kept the faith, meaning that Paul was no longer lost at the end of his life. Revelation 20:12 tells us that the lost, those who have died without receiving salvation, will be judged according to what they have done. Afterward, “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” where the lost will experience weeping and gnashing of teeth throughout eternity (Revelation 20:15; Matthew 13:42).

An Invitation

The religious leaders that often confronted Jesus made note of the fact that he didn’t associate with the kind of people they thought he should. After Jesus called Matthew, a tax collector, to be one of his twelve disciples, Matthew tells us, “And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples” (Matthew 9:10). Tax collectors were hated by the Jews because they were perceived to be traitors that helped the Roman government gain a financial advantage over the people of Israel, who were under their control at the time. Sinners were the outcasts of society, a group of people that were looked down on and avoided by religious hypocrites. When the Pharisees asked why Jesus ate with the tax collectors and sinners, Jesus responded, “Those who are well have no need of a physician, but those who are sick. Go and learn what this means, ‘I desire mercy and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:12-13). The Greek word that is translated call, kaleo (kal-eh’-o) means to call “in the sense of to invite, particularly to a banquet” and is used metaphorically, “To call or invite to anything, e.g. of Jesus, to call to repentance” (G2564).

Jesus illustrated God calling people into his kingdom with parables that used the banquet metaphor. In his parable of the wedding feast, Jesus said:

“When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at the table with you. For everyone who exalts himself will be humbled and he who humbles himself will be exalted.” (Luke 14:8-11)

Jesus’ reference to the wedding feast was intended to convey “the happiness of the Messiah’s kingdom” (G1062). The book of Revelation contains a section that refers to rejoicing in heaven (Revelation 19:1-5). This section is followed by the marriage supper of the Lamb. Revelation 19:6-9 states:

Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and the Bride has made herself ready; it was granted to her to clothe herself with fine linen, bright and pure”–for the fine linen is the righteous deeds of the saints. And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.”

The connection between the Lord our God the Almighty reigning on earth and the marriage supper of the Lamb seems to be the inclusion of saints in God’s kingdom. John was told that the fine linen worn by the Bride was “the righteous deeds of the saints” (Revelation 19:8). The Greek word that is translated saints, hagios (hag’-ee-os) means “sacred” or “consecrated” and is “Spoken of those who are purified and sanctified by the influences of the Spirit, a saint. This is assumed of all who profess the Christian name” (G40).  

Jesus continued his discussion of people receiving an invitation into God’s kingdom with the parable of the great banquet. In this parable, Jesus indicated that the Jews did not value the privilege of being God’s chosen people. Jesus explained that God’s motive for allowing others to take the place of the Jews in his kingdom was because the Jews didn’t think they needed to be saved. Luke tells us:

He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”

When one of those who reclined at table with him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” But he said to him, “A man once gave a great banquet and invited many. And at the time for the banquet he sent his servant to say to those who had been invited, ‘Come, for everything is now ready.’ But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’ And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’ And another said, ‘I have married a wife, and therefore I cannot come.’ So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’ And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled. For I tell you, none of those men who were invited shall taste my banquet.’” (Luke 14:12-24)

The master told his servant to go out to the highways and hedges and compel people to come in (Luke 14:23). The Greek word that is translated compel, anagkazo (an-ang-kad’-zo) means “to compel by force, threats, circumstances, etc. (Acts 26:11; 28:19; 2 Corinthians 12:11; Galatians 2:3, 14). To constrain by entreaty , invitations, etc.; to persuade” (G315). It doesn’t make sense that people would have to be forced to attend a banquet unless you understand that in the Jewish culture, if an invitation was accepted, it was expected that you would return the gesture (Luke 14:12). The poor and crippled and blind and lame were more than willing to accept the invitation to the master’s banquet, even though they were unable to return the gesture, because they knew it wasn’t expected of them.

Jesus explained that there was a cost to accepting the invitation to enter God’s kingdom, but it wasn’t a matter of giving something back to God, it was a matter of self-denial. Jesus told his followers, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his cross and come after me cannot be my disciple” (Luke 14:26-27). Jesus used a vivid hyperbole to convey the point that one must love Jesus even more than his immediate family in order to be a true disciple or to be considered a genuine believer in Christ. The phrase bear his cross was used with the figurative “meaning to undergo suffering, trial, punishment; to expose oneself to reproach and death” (G4716). “Jesus did not want a blind, naïve commitment that expected only blessings.” Jesus compared counting the cost of discipleship to building a tower and a king going out to war. “As a builder estimates costs or a king evaluates military strength (Luke 14:31), so a person must consider what Jesus expects of His followers” (note on Luke 14:28, KJSB).

Jesus concluded his illustration and discussion of God inviting people into his kingdom with the example of salt losing its taste. Jesus said, “Salt is good, but if salt has lost its taste, how shall its saltiness be restored? It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear” (Luke 14:34-35). The Greek word that is translated salt, moraino (mo-rah’-ee-no) is derived from the word moros (mo-ros’) which means “dull or stupid” and is used to describe someone that is a “(moral) blockhead” (G3474). Jesus described believers as “the salt of the earth” in his Sermon on the Mount and asked his followers the same question, “if salt has lost its taste, how shall its saltiness be restored?” (Matthew 5:13). The idea that believers can become moral blockheads after they are saved doesn’t necessarily fit with the concept of regeneration, but the point that I believe Jesus was trying to make was that salvation does not guarantee that a believer will reach spiritual maturity, only that you have received the invitation to spiritual growth and will have to surrender to Him in order to enter the kingdom of heaven where the marriage supper of the Lamb takes place. Jesus illustrated this point in the parable of the ten virgins. Matthew 25:1-10 states:

“Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. For when the foolish took their lamps, they took no oil with them, but the wise took flasks of oil with their lamps. As the bridegroom was delayed, they all became drowsy and slept. But at midnight there was a cry, ‘Here is the bridegroom! Come out to meet him.’ Then all those virgins rose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.’ And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut.

All ten of the virgins were invited to the wedding feast and given lamps to watch for the bridegroom’s arrival, but only five of the virgins attended the banquet. Jesus referred to the five virgins who had taken flasks of oil with their lamps as wise and the five who did not as foolish or moros in the Greek. Although we’re not told what the flasks of oil represented, it seems likely that the oil had something to do with spiritual discernment.

Jesus told his disciples that they must be ready for his return because he would be coming at an hour they did not expect, Jesus said, “Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to him at once when he comes and knocks” (Luke 12:35-36). Then, addressing the crowds, Jesus said, “When you see a cloud rising in the west, and say at once, ‘A shower is coming.’ And so it happens. And when you see the south wind blowing, you say, ‘There will be a scorching heat,’ and it happens. You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?” (Luke 12:54-56). The Greek word dokimazo (dok-im-ad’-zo), which is translated interpret, means “to test” (G1381). Dokimazo is used in 1 Thessalonians 2:4 where is says God tests our hearts and in 1 Thessalonians 5:21 where is says that believers should not quench the Spirit, “but test everything.” Dokimazo is also used in 1 Corinthians 11:28 where it says that a person should examine himself before participating in The Lord’s Supper.

One of the ways that we become more like Christ as we mature as Christians is the development of spiritual insight or discernment. Based on Jesus’ parables, spiritual discernment seems to be something that has to be used regularly in order for it to be effective. In his parable of the great banquet, Jesus said those who were invited made excuses so that they wouldn’t have to attend. In the parable of the ten virgins, the five foolish virgins were going to buy oil for their lamps when the bridegroom arrived, “and those who were ready went in with him to the marriage feast, and the door was shut” (Matthew 25:9-10). In both of these situations, the invitation was given, but not acted on appropriately. Jesus’ instruction to his disciples indicates that prioritization is an important factor in gaining entrance into the marriage supper of the Lamb (Luke 14:25-33). Jesus stated, “So therefore, any one of you who does not renounce all that he has cannot be my disciple.” “The phrase ‘who does not renounce’ (v. 33) refers not to the total abandonment of one’s belongings but to the proper prioritization of them. The Greek word is apotassetai–the middle voice of apotasso (657), from apo (575), ‘from,’ and tasso (5021), ‘to properly arrange.’ It signifies that believers who are worthy of Christ know how to properly arrange their lives so that Christ is given preeminence” (note on Luke 14:25-33).

Hebrews chapter twelve provides encouragement to believers who are waiting for Christ’s return and tells us that we should not grow weary or fainthearted in our struggle against sin, the inevitable result of receiving an invitation to participate in the marriage supper of the Lamb. Hebrews 12 concludes with a warning to not refuse or make an excuse when you receive Christ’s invitation (Hebrews 12:25) and then, talks about the transposition of the material world into the spiritual realm. This section of Hebrews 12 includes a quote from the prophet Haggai and an interpretation of Haggai’s message. It states, “‘Yet once more I will shake not only the earth but also the heavens.’ This phrase, ‘Yet once more,’ indicates the removal of things that are shaken–that is, things that have been made–in order that the things that cannot be shaken may remain” (Hebrews 12:26-27). The point of this passage of scripture is that believers need to look at life from an eternal perspective. Whatever things may seem more important to us now than fellowship with Christ will eventually disappear, so we need to keep expecting Christ to return and know how to interpret the present time (Luke 12:56). The writer of Hebrews concluded, “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire” (Hebrews 12:28-29).

Finishing the course

Jesus didn’t keep it a secret that he knew at the end of his ministry he was going to be crucified. On one occasion, Jesus told his disciples, “the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death” (Matthew 20:18). Jesus followed this comment with a declaration of his purpose for coming into the world. Jesus said, “But whoever would be great among you must be your servant, and whoever would be first among you must be your slave, even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Matthew 20:26-28).

Jesus referred to his mission to save the world as a course that he would finish on the day of his resurrection. Jesus told the Pharisees who were harassing him, “Behold, I cast out demons and perform cures today and tomorrow and the third day I finish my course” (Luke 13:32). The Greek word that is translated course, teleioo (tel-i-o’-o) means “to complete, make perfect by reaching the intended goal. Particularly with the meaning to bring to a full end, completion, reaching the intended goal, to finish a work or duty” (G5048). The Apostle Paul used the same word when he spoke to the Ephesian elders stating, “And now, behold, I am going to Jerusalem, constrained by the Spirit, not knowing what will happen to me there, except that the Holy Spirit testifies to me in every city that imprisonment and affliction await me. But I do not account my life of any value nor as precious to myself, if only I may finish my course and the ministry that I received from the Lord Jesus, to testify to the gospel of the grace of God” (Acts 20:22-24).

The course that both Jesus and Paul intended to finish is actually a process that is common to everyone that is a member of God’s family. The writer of Hebrews talked about this process in the context of Jesus being the founder of our salvation. Speaking of God putting everything in subjection to Jesus, Hebrews 2:8-15 states:

Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, saying,

“I will tell of your name to my brothers;
    in the midst of the congregation I will sing your praise.”

And again,

“I will put my trust in him.”

And again,

“Behold, I and the children God has given me.”

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.

According to the writer of Hebrews, the fear of death makes us subject to lifelong slavery (Hebrews 2:14). It was because of this slavery that Jesus died, so the one who has the power of death would no longer be able to terrify us. Fear of death was considered to the primary problem that needed to be addressed by the salvation that Jesus provided. One of the innate characteristics of humans is self-preservation. Just the thought of death is enough to trigger a fearful response.

Paul’s statement, “But I do not account my life of any value nor as precious to myself” (Acts 20:24), was counterintuitive to his human nature. Paul had become so wrapped up in his effort to finish his course that he had lost sight of everything that we would normally think to be important in life. When Paul said he did not account his life of any value, he was referring to his soul “as the vital principle, the animating element in men and animals” (G5590). The soul and the spirit are immaterial parts of humans that are both sometimes referred to as life in the Bible because they are necessary for existence. Generally, the spirit is thought of as distinct from the body and soul. In 1 Thessalonians 5:23, pneuma the spirit, psuche the soul, and soma the body are listed together in describing the whole man (G4151). So, when Paul said he did not account his life (psuche) of any value, he meant that his soul was not important to him or the most important part of his being. Paul realized that what really mattered was his spiritual development, which he identified as the course that he needed to finish.

The Greek word teleioo, which is translated course in Luke 13:32 and Acts 20:24, is “used in the epistle to the Hebrews in a moral sense meaning to make perfect, to fully cleanse from sin, in contrast to ceremonial cleansing. Moral expiation is the completion or realization of the ceremonial one (Hebrews 7:19; 9:9; 10:1, 14). Also used of Christ as exalted to be head over all things (Hebrews 2:10; 5:9; 7:28); of saints advanced to glory (Hebrews 11:40; 12:23)” (G5048). Chapter 10 of Hebrews speaks of Christ’s sacrifice on the cross as being once for all. It begins with the statement, “For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near” (Hebrews 10:1); and then, concludes, “And every priest stands daily at his service offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering, he has perfected for all time those who are being sanctified” (Hebrews 10:11-14). The writer of Hebrews refers to being perfected, teleioo in the past tense, indicating that the course was finished when Christ died on the cross and was resurrected three days later, but then applies this to “those who are being sanctified” (Hebrews 10:14). The Greek word that is translated sanctified, hagiazo (hag-ee-ad’-zo) means “to make holy” and is “spoken of persons: to consecrate as being set apart of God and sent by Him for the performance of his will” (G37). In this context, both Jesus and Paul’s intention of finishing the course had to do with God’s will being done on earth as it is in heaven (Matthew 6:10).

Jesus told his followers, “You therefore must be perfect as your heavenly Father is perfect” (Matthew 5:48). In this instance, Jesus used the word teleios (tel’-i-os) to describe the state of perfection that his followers were expected to reach. Teleioo is derived from the word teleios, which is used “specifically of persons meaning full age, adulthood, full-grown” and figuratively, “the will of God” (G5046). From this standpoint, being perfect as your heavenly Father is perfect, would mean that you are performing God’s will just as he would perform it himself, an indicator that you are an adult or a full-grown child of God.

When Jesus was asked the question, “Lord, will those who are saved be few?” He responded:

“Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil.’ In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last” (Luke 13:24-30).

We know from Matthew’s gospel that Jesus’ reference to people coming from east and west, and from north and south, had to do with Gentiles entering the kingdom of God rather than the Israelites who were considered to be the rightful heirs of God’s kingdom (Matthew 8:10-12). The descendants of Jacob, whom God renamed Israel (Genesis 32:28), were tasked with overthrowing the nations that were occupying the land God promised to Abraham, and establishing a kingdom for him on earth, but they failed to do everything God wanted them to. Eventually, the Israelites were taken into captivity, and at the time of Jesus’ birth, the kingdom of Israel no longer existed.

One of the misunderstandings that Jesus’ disciples had was they thought that he was going to establish God’s kingdom on earth immediately. They were shocked and filled with dismay when they witnessed Jesus being crucified by the Roman government. The disciples didn’t think it was God’s will for Jesus to die (Matthew 16:22). Speaking through the prophet Isaiah, God revealed his plan of salvation to the people of Israel hundreds of years before Jesus was born, but it still wasn’t clear to them what God wanted them to do when their Messiah arrived. God explained, “Seek the Lord while he may be found; call upon him while he is near; let the wicked forsake his way, and the righteous man his thoughts; let him return to the LORD, that he may have compassion on him, and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:6-9).

Finishing the course is counterintuitive for us as humans because we have to act the way that God acts in order for us to perform his will. Jesus told his disciples, “Whoever finds his life will lose it, and whoever loses his life for my sake will find it” (Matthew 10:39). In this instance, find means, “To find for oneself, i.e. to acquire, obtain, get for oneself or another” (G2147). I believe what Jesus meant when he said we must lose our life in order to find it has to do with the affect that being saved has on our soul. Our souls exist in darkness before we are saved. When we are born again, it’s like a light switch has been flipped and we are able to see things that we never saw before. As our souls are exposed to the light of God’s word, we begin to see ourselves more clearly and can understand what sin has been and is still doing to us as a person. If we try to fix ourselves with self-help techniques or rely on diets or other methods of improvement to change the things that we think are wrong with us, we miss the point of God saving us in the first place. Jesus wanted his followers to understand that being saved is not about us becoming a better person, although that is the result of us acting more like God. Losing our life means that we don’t focus on what will make our lives better, but rather getting to know God and understanding more what he is really like by studying the Bible. Paul said in his letter to the Romans, “I appeal to you therefore brothers by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1-2). Renewal of the mind is what makes a person different than in the past (G342) and as this renewal process continues, we become more and more able to discern God’s will and to finish our course.

Paul’s second letter to Timothy is the last writing of Paul’s that is included in the Bible. Paul wrote this letter “from a prison in Rome toward the close of his life (2 Timothy 2:8)” (Introduction to the Second Letter of Paul to Timothy). Paul wrote to Timothy, “For I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness which the Lord, the righteous judge will award me on that Day, and not only me but also to all who have loved his appearing” (2 Timothy 4:6-8). In the King James Version of the Bible, verse 7 of Chapter 4 is translated, “I have fought a good fight, I have finished my course, I have kept the faith.” In this translation, the race is referred to as “my course.” As Paul looked back at the end of his career, his course may have seemed more like a race to him because of the speed at which it passed or because of the intensity of his activity. It seems likely that Paul felt worn out and perhaps tired at this point because of all that God had given him to do. Paul’s significant contribution to the content of the New Testament of the Bible shows that he had covered a lot of ground in his spiritual growth and his discernment of God’s plan of salvation. Just as Jesus, when he was hanging from the cross, said, “It is finished” (John 19:30), Paul concluded from his prison cell in Rome, that he had finished his course and would receive the crown of righteousness in recognition of his accomplishment.